Seeking the Sacred Feminine

The Da Vinci Code gets Judaism's view of the Sacred Feminine all wrong.

In The Da Vinci Code, Dan Brown tarnishes Judaism with the same stroke that he dismisses Christianity and Islam for their repression of women and of the Sacred Feminine.

"The propaganda and bloodshed [of the church] had worked. Today's world was living proof. Women, once celebrated as an essential half of spiritual enlightenment, had been banished from the temples of the world. There were no female Orthodox rabbis, Catholic priests, nor Islamic clerics. The once hallowed act of Hieros Gamos -- the natural sexual union between man and woman through which each became spiritually whole -- had been recast as a shameful act." (p. 134-5)

His thin reasoning goes like this: if Orthodox Jews do not ordain women, they must vilify them, disregard their sacred potential and view them as temptresses to be suppressed.

Jewish women are the core of the Jewish world, the foundational pillar of Jewish practice.

Nothing could be further from the truth. In Judaism, women -- married or not -- are the high priestesses of the most sacred place of worship and practice, the home. They are the core of the Jewish world, the foundational pillar of Jewish practice. It is they who are entrusted with the communication of fundamental beliefs, truths and education to the next generation during its most vulnerable and formative years.

It is in their hands that the observance of kashrut is primarily placed. Today's essential practice of mikveh is their sole domain. They create the environment of Shabbat, and through their modesty (tzniut -- the practice of quieting the voice of the physical so that the voice of the spiritual can be heard) they shape the environment of the entire community. Our sages tell us that "in the merit of righteous women we were redeemed from Egypt, and in the merit of righteous women our future redemption will come." Judaism holds women, and their spiritual power, in the very highest regard.

Unfortunately there are some Jews who have absorbed negative attitudes about women from other societies. This does not make their opinion valid, and definitely doesn't make it Jewish.

Masculine and Feminine Energy

Judaism is replete with the Sacred Feminine, no less than the Sacred Masculine. In order to understand this, it is necessary to delve into the nature of the feminine and the masculine. Men and women have both masculine and feminine energy within them. It is like speaking about one's dominant hand. [1] Most of us use two hands, but one hand is generally dominant. So, too, with the masculine and feminine energies; while both genders have two energies within, one is usually dominant. The feminine is most often dominant in females, the masculine, most often dominant in males.

Both energies are necessary to make a complete human being and both energies are necessary to make a complete human society. In fact, both energies are necessary to make anything complete.

Masculine energy is that of giving. [2] It is a causative agent that inspires and offers the raw materials for a project. Whether it is the initial flash of a thought, or the rain and the glow of the sun, or the genetic material encased in a seed, it is the energy that is necessary to start off a project, to create the impetus, to give direction.

The feminine energy is that of receiving and expanding. It is the energy that makes things happen, that concretizes and transforms potential into reality. It takes time to process; it is often difficult and sometimes requires overcoming obstacles.

The result of the combination of these two energies is a synergy that is greater than the components of either. This energy pattern, found in every aspect of life, is most easily identifiable in the birth process. The father gives, the mother receives and expands upon over time, the synergy is the baby, which is neither the "gift" nor the "expansion" but greater than both and impossible without either. [3]

God is whole and above division. He is neither masculine nor feminine.

God is whole, unlimited, omnipresent. He is above division. So God is neither masculine nor feminine, both being subsets of a whole. The Tetragrammaton, the holiest name of God, contains within it both the masculine and the feminine. In Hebrew, it is spelled yud hey vav and hey. It is only pronounced by the high priest in the Holy of Holies on Yom Kippur. We substitute "Hashem" (meaning "the name") or Adon-ai when we read it.

The name is full of meaning, including the blend of the Hebrew words for past, present and future since God is above time. In addition, the letters themselves show us something very deep. Our Sages teach us that the world was created through the medium of the letters of the Hebrew aleph-bet. Specifically, the celestial world was created with a yud, and the terrestrial world was created with the letter hey. Yud is a masculine letter. It even looks like the seed of human life. It is a causative agent that reflects the causative energy that distinguishes the spiritual world. Hey is a feminine letter. It even looks like the channel through which human life enters this world. It is the letter of the breath, the letter of manifestation. With a shape like an extended yud, vav also represents the masculine. [4] The four letters together describe four worlds, including two above the celestial world as well as the four levels through which the world is made manifest. [5]

As finite beings, we perceive God in different lights. We see God behaving in various ways: kind, merciful, angry, giving, commanding, jealous, loving, forgiving -- always in the way God relates to us from our perspective. But God, in His simplicity and oneness, is all. Humans most often experience God, the ultimate Source of everything, as a Giver, hence the use of the masculine language when referring to God. In this paradigm, we are the receivers. Humanity as a whole is therefore often referred to in the feminine.

For this reason, in the Song of Songs, a prophetic allegory of the love between God and Israel, King Solomon uses the language of bride and groom: masculine and feminine in a special relationship. "O my bride, your lips drip sweetness. Honey and milk are under your tongue, and the scent of your garment is like the scent of Lebanon." [6] Rashi comments that the first part of the verse refers to Israel's study of deeper mysteries of the Torah, while the second half refers to mitzvot done with clothing. God is expressing His love for us as the people who engage in a devoted relationship with Him. It is this loving and giving relationship that is the goal of creation. [7]

The Sacred Feminine in Judaism

Dan Brown postulates that the Holy Grail is not an actual cup, but rather a representation of Mary Magdalene's womb -- the vessel from which life itself is made manifest. In a religion where God is understood to be male and sexuality is outside the realm of the holy, this "news" would be truly shocking.

But for Jews, the deeper meaning of the womb forms the foundation of our understanding of mercy and God's application of this essential quality. One of the things we know about God is that His justice is perfect. Nothing we do goes unnoticed; God takes every detail into account. For most of us, that can be a pretty scary thought.

In our prayers, we ask God to look upon us with mercy, to behave with us as if we have not done so many negative things. But if God's justice is perfect, how can we ask Him to turn a "blind eye"? Where is the justice in that? God's justice must ask, "What have you done? How should I deal with you now in the face of your deeds?"

By focusing on a characteristic of the womb, Rabbi David Fohrman explains how the quality of mercy can be just. [8] The Hebrew word for womb is rechem. It has the same root as the word rachamim, mercy. The womb doesn't ask the presenting zygote, "What have you done to deserve my sustenance?" -- a question of justice -- because the zygote has accomplished nothing and has no merit whatsoever. Rather the womb's question is, "Do you have enough potential to make it worth my while to invest in you?" Potential, not past, is the root of the question.

The womb as the place from which one emerges, not stained with sin, but full of potential, ready to actualize one's Divine image.

God's attribute of mercy can be just when it focuses on our future rather than on our past. Like the womb, God's mercy asks about our potential, "What can you become? Given what you have learned from your past deeds, how will you transform yourself in the future to become something worthy of my patience?" It is through this quality of rachamim, mercy, that God can extend us life in the face of our failures.

The Torah sees the womb as the place from which one emerges, not stained with sin, but full of potential, ready to actualize one's Divine image. The mikveh is compared to a womb. It is a transformative body of water in which one can immerse in a state of lowered spiritual connectivity and emerge in a state of greater potential and readiness for heightened connectivity. This is one of the reasons that it is part of the cycle of a married couple's intimate life. In Judaism, the marital act is viewed as extremely holy. A married couple has the potential to most deeply emulate God by becoming one -- emotionally, spiritually and physically. During the times of the Temple, the Shechina, the dwelling presence of God, entered the world from the point between the cherubs placed on top of the Holy Ark in the Holy of Holies. Today it is the married couple, spiritually and intimately united, that draws God's presence into our realm. [9]

This is not accomplished through division or the elevation of one gender over another, but rather through unification. As Jews, we do not seek only one half, either masculine or feminine, in a vacuum. We strive for the merger of the two. The goal of humanity is not to elevate either the Sacred Feminine nor the Sacred Masculine, but to create a Sacred Relationship with the Divine. Sacred Relationship is realized when we seek unity through our human emulation of the non-gendered Divine. In Judaism, the Sacred Feminine is not a goal in and of itself, it is an essential part of the Sacred Whole.

Footnotes
1. To paraphrase Rebbetzin Tziporah Heller from her book, "Our Bodies, Our Souls."
2. "World Mask," by Rabbi Akiva Tatz
3. In this light, the Written Torah, the five books of Moses, is masculine. It is a causative agent, directing our actions, delineating our mission. But with that alone, we can not know the details of how to behave. The Oral Law -- the expansion and explanation, is feminine. It delves into the myriad of details related to the written law and clarifies specific points. The synergy is our behavior -- the way that we Jews weave the two together in our lives.
4. Sources for the meaning behind the letters can be found in The Wisdom in the Hebrew Alphabet by Rabbi Michael L. Munk, as well as in Rabbi Aryeh Kaplan's translation and explanation of Sefer Yetzirah.
5. The Way of God, Rabbi Moshe Chaim Luzatto, IV:6:13
6. Song of Songs 4:11
7. The Way of God, I:2
8. Rabbi David Fohrman on his tapes about the book of Jonah in the series "Is it Kosher to Argue with God?"
9. For more on this, see the book "Ohel Rochel."

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About the Author

Aliza Bulow has been a Jewish Educator for over twenty five years teaching practical Jewish philosophy, basic Judaism and textual learning skills to adults. She was educated both in Israel and America, served in the IDF, and is now the national coordinator of Ner LeElef’s North American Woman’s Program and the Senior Educator for The Jewish Experience in Denver, Colorado. Aliza teaches both locally and nationally, mentors women who work in Jewish Adult Education and Outreach, and provides consulting for Jewish Outreach organizations across the country. Her husband and eclectic brood of young-adult children, children-in-law, grandchildren and “adopted” children offer her insights, support and opportunities to continue learning, growing and sharing.

Find more articles and recordings of dozens of Aliza's classes at ABiteOfTorah.com

Visitor Comments: 36

(33)
Anonymous,
September 6, 2012 7:49 AM

To Deena

Hi Deena, I'm not Jewish, and I'm not sure if this is what the author would say, but I think the reason women aren't rabbis in orthodox Judaism is very related to this understanding of how we relate to God. She writes "Humans most often experience God, the ultimate Source of everything, as a Giver, hence the use of the masculine language when referring to God. In this paradigm, we are the receivers. Humanity as a whole is therefore often referred to in the feminine." In light of this, it would make sense that rabbi's, who are an instrument of God's giving of his word to his people, would be males and not females. In some special way they are his representatives in his gift to the world, and because of that it would be appropriate that he reflect himself through them in this way. I'm sure this is not a complete answer, but I think the reason isn't determined based on who could 'do a good job'. Many things in religion are very symbolic of aspect of the faith. The symbolism itself can teach us important things about faith and about God's will and his relationship with us, that might be lost if we base everything on our limited view of whether we want to do something or not and whether we are as good at something as someone else. God doesn't need to call one of us to do something because we are 'good at it'. In fact, he often does the opposite and calls the least obvious person (like the small boy David who defeated Goliath and later became king) to make it clear that it is really He, God, who brings blessing upon the world, not us, not even the 'best' of us.

(32)
Nakee,
March 6, 2011 4:07 AM

Really helps me to Understand the nature of the Almighty

I am not Jewish, I was raised Christian aka Southern Baptist but their teachings on the nature of the world and of God and Gods gender ect never made sense to me , and I was always confused about it. As all you have to do is look around to see there are two forces Masculine and Feminine at work, but they only acknolege the masculine and it was confusing. This artical helps me to better comprehand this. Thanks its a great artical I will be reading more. I love that phrase "God is whole and is above division, he is neither masculine or feminine"

(31)
Atreayu81,
May 19, 2008 12:37 AM

Remember the Past

all i can say is.. remember the past and review the history. upon history, we know that the christian (church) whose started these repression of women and not islam or judaism.who to be blame for?.. that answer lies upon all of us..so, i hope we have learned our lesson and may we live in harmony, peace and equal rights forever.

(30)
Andrea Scuder,
July 6, 2006 12:00 AM

Please explain something you left out.

Why do Jewish men thank G-d that they are not born women if they think women are equally wonderful? That is hypocrisy of the first order. Also, why are women considered unclean by the orthodox and not encouraged to study or use their minds in the same way that men are if they are considered so wonderful? It makes no sense to me. Women's brains are just as capable of learning and discussing Torah as men's, but they are kept DOWN by being relegated to the "sacred" home while the men are given the honor of study. And what about this idea that you write that men provide the impetus for ideas, are the ones who create change? That's why there are not more wonderful discoveries in this world (in science, medicine, music, art, everything...) because women's creativity is stifled. I would like you to write me and disprove what I'm asking. And yes, my name is masculine in German and Italian, but I am a woman and proud to be one.

Thank you.

Rebecca K.,
May 18, 2011 6:15 AM

Women are lifted up, not kept down.

The blessing "who has not made me a woman" requires explanation. A woman, who may be preoccupied nursing a baby, tending a child, counseling a friend or family member, is not required to pray formally three times a day. She is likewise not obligated in another of other mitzvos. Why? BECAUSE SHE ALREADY HAS PASSED THAT TEST. A woman is created better capable of connecting to G-d on a level men must practice extensively to reach.
Many men find daily prayer challenging, likewise learning Torah. At 6 a.m. (or earlier) he drags himself to synagogue, without eating breakfast first. He might want to say, "Hey, look at my wife/mother/sister! She doesn't have to do this!" Instead, the rabbis put these words in his mouth so he'll be set straight: this is a job he's got to do to learn how to serve G-d well.
My Orthodox community treats me far better than the expectations of my secular neighbors, who think I should be thin, have both a career and a child, lots of money, a perfect house (always tidy), no wrinkles, etc. I have a grad school degree, have a small part-time job (tho. very intellectual one), but the biggest challenge to my brain ever has been being a good wife and mother. I learn Torah when I can and hope to learn more as I grow, but it is a joy, not an obligation.
I encourage Andrea to visit an Orthodox Jewish home and visit with the Eishes Chayil within.

Rivka,
December 31, 2013 9:25 PM

Please understand something you have left out.

Jewish men thank G-d for not being born a woman so that they can be the givers not the recipients. Men are required to do all the mitzvot because they are actually on a lower scale. They cannot be the high priests of the holiest place in Judaism because they do not possess the divine as women do. It is through doing that man achieves holiness whereas a woman has already achieved that by her ability to create. Even is she is unable to actually have children the divine still rests within her moreso than with a man.

It sounds to me as if you have accepted the mainstream paradigms which are so hateful of all traditional religions. I cannot ignore the fact that that paradigm would have us either hate G-d completely or worship in a manner that is a constant reminder to men that the are considered animals. That is just a repugnant as the supposed hypocrisy you assume is in Judaism.

(29)
Deena,
June 22, 2006 12:00 AM

But still why no female rabbis?

Your article was very interesting and insightful in many ways.

But though I suppose it wasn't the point of your article, there was no good explanation of why in Orthodox Judaism there are no female rabbis. Is it not possible for a woman to be a wonderful community leader? I would guess that just as not all men are cut out to be in leadership roles, so with women. But I don't see that meaning that no women could do a good job. Yes, women give in the home but so do men (hopefully) and at least currently, not all women do or want to "only" stay home.

Chanan Tzionov,
September 16, 2011 4:00 AM

Women are too important to be Rabbis

I think this has to do more with a modification of what's considered important in Judaism.
Meaning, popular opinion states that the community leader, the face of the people--thats the person who is venerated and respected. In fact however, Judaism teaches the opposite. While in Christianity or Islam, the Church or Mosque is considered more holy than the home, Judaism actually says otherwise.
Its in the HOME where values, morals, and ethics MUST be taught first. Parents cannot and should not rely on the "community and its leaders" to do so. I'm not advocating home schooling, or anything of that nature--i'm just saying that Judaism places a much heavier emphasis on the home than it does the Synagogue.
This being the case, it makes a lot of sense why women aren't Rabbis. They're needed much more in the home! By their nature they are more nurturing, patient, and loving--which is whats needed to foster true growth.
This isn't to say that men aren't responsible for teaching their children. The need to be there--BIG TIME. I am saying though, that when push comes to shove, Judaism is MUCH MORE concerned with what happens the home, and therefore, rightfully so, put women in charge of that domain.

(28)
Thomas Sebastian,
June 18, 2006 12:00 AM

Just Simply Excellent One

Dear Bulow
I just want to say that your article is Just An Excellent One although I would like to give some of my reflections on the subject I dont do it now for it will take a lot of space may be I do
it some time later

(27)
E.D.,
June 16, 2006 12:00 AM

Mostly true, but must change some things

I agree with the author that Judaism has mostly tried to elevate and refine both sexes. However, blanket defenses of Judaism impeded necessary growth and change. We must remember that "halacha" means "movement." There are instances regarding the treatment of the female gender where Judaism must still improve, such as the sometimes horrible treatment of agunot (women who are prevented, sometimes for years, from getting a divorce). So while it's ok to defend Judaism from charges of sexism, we must also consider areas where we can, and should, change.

(26)
Anonymous,
June 16, 2006 12:00 AM

hmmm

This article is interesting as it seems to say that women are important as long as they are married and have children. I still feel that Judaism does to some degree dismiss women who are not married or who can not have children as less 'useful' or important than men.

(25)
Tammy,
June 15, 2006 12:00 AM

Article on "Seeking the Sacred Feminine

This was the most beautiful article I have ever read on male and female, our separate purposes and our value in the kingdom of God. Thank you

(24)
Chana Levi,
June 15, 2006 12:00 AM

Well- expressed article

As an Orthodox feminist for many years, I found this article very interesting and well-expressed. As for comparing a mikva to a uterus, I would like to also add this thought: as the final step of the conversion process - a gentile steps into the amniotic waters of the mikva, immerses and emerges reborn as a Jew.

(23)
Mendel Chiam,
June 14, 2006 12:00 AM

Much ado about nothing...

It is obvious from Reb. Bulow's comments that she understands the place of male & female very well within our faith. I only wish that this were equally true of Mr. Brown. A careful reading of his novel demonstrates that he does not understand these roles at all in Jewish light. However, I believe that Brown's novel speaks out more about the Catholic faith then about ours. His primary villain is the Catholic Church, and he rails against it in more then just this one novel. That he mentions Judaism in passing really should not upset us. He vilifies the Catholic Church, & religion, almost exclusively and only mentions Judaism for failing to ordain female orthodox rabbis one time.

Brown's book is a novel, not a religious work! It should be viewed as the fiction it is and not taken too seriously by any member of any religion.

That it has caused discussions in religious circles is a good thing. We can all benefit from an examination of our own understanding of Judaism, as can Catholics and Muslims of their faiths, and in so doing come closer to understand our own place in holy writ.

(22)
Anonymous,
June 14, 2006 12:00 AM

Who says feminine energy isn't causative?

It is interesting that traditional Judaism considers that masculine energy is that of giving, and the causative agent. This is why Hashem is most often referred to in the masculine - as the giver and maker of creation. However, why is it not considered that the feminine ovary is the 'energy that is needed to start the project', and that by giving birth, women are the great 'givers' of the world. Looked at this way, it would make more sense for Hashem to be referred to more often in the feminine. It would also not reinforce the view that women are somehow intrinsically more the 'receivers'. But can traditional Judaism accept a less androcentric approach?

(21)
Caren Rotsthein,
June 14, 2006 12:00 AM

Dan Brown confirms Judaism's sacred feminine

When I read DaVinci Code I left with an even deeper love for Judaism...I think in showing the womb symbols, and in theorizing that Jesus would have married
and honored women, was proof to me that he saw Judaism as a religion that honors the feminine spirit.

(20)
Anonymous,
June 13, 2006 12:00 AM

why so much bother about a work of fiction. to the faithful and unfaithful it is all the same - you will not convince either. you are making gazillions of dollars for a work of fiction. its a good read and thats all.

(19)
julia,
June 13, 2006 12:00 AM

christianity in society

I must share that I am saddened by the hold that negative Christian values have on society. I am anxiously fighting a law introduced in Ohio that is against all abortions, regardless of the terms of conception. It is not a logical bill, and was introduced by right wing extremists deep within the christian republican party. I like a lot of very old school republican policies, but it is situations like this that make me realize the deep, blinded sado-masochistic streek inherent in christianity. I was raised to be more open minded, but many Christians I have spoken to honestly think that G*d must have allowed those women to be raped, and so it doesn't matter how the child was concieved. This is the heart of why the book has done so well, Christians believe G*d is inhumaine; feminine characteristics would make G*d too complex.

(18)
Daniela,
June 13, 2006 12:00 AM

10 MEN needed not 10 people

This is very often misunderstood, as I also misunderstood it until it was explained to me in a way that didn't leave me feeling I was being patronized or duped. I totally understand people who feel insulted at the idea that we are not *needed* at a minyan, and then to insult our intelligence by suggesting it should make us feel special adds to the scoffing even more. If that were actually the case, I wouldn't blame anyone, and I'd still be fuming sitting there behind the mechitza feeling corralled and stuck. However, unfortunately most people don't get the full explanation, and everyone deservs one.

It's not that we don't need to be there because we're not needed there. It's not that since it takes 10 men to invoke the presence of G-d we must be better because it doesn't require women. The truth is that what takes 10 men to accomplish together takes 1 woman **by herself** ! That's the proper explanation. It's not that they don't need us so we don't have to be there, it's *we* who don't need *them*. In fact, for anyone to suggest that I or any women should participate in a minyan is an insult to *me* !

Men have many sins to make up for. The sin of the Spies comes to mind in the issue of a minyan. My response when someone asks why I can't be counted in a minyan ? "Why should I have to go ? What did I do ? I don't have sins to make up for that I have to pray communally rather than commune with G-d by myself !"

Would you go to shul every single day 3 times regardless of weather, work, or how you feel ? Everyone who complains about being excluded, I'd like to see make the same commitment that Orthodox men have to in order to do all these things women are "excluded" from. I can't help but notice that the inclusion of women in Conservative and Reform services don't have anybody making the same kind of commitment as Orthodox men !

I know, it's the principle of the thing. Well, think of it this way - all these things you think men "get" to do that women don't get to do ? The truth is, these all things men *have* to do that women **get to NOT have to do** ! Why ? Because we want to be taken off the hook and be less responsible ? NO ! Because we know that all the things men do address needs they have because of THEIR deficiencies ! It has no connection with our lack of capability or importance. Judaism addresses people's needs as well as their talents and strong points. In the case of men, it is *they* that need to be physically reminded of the commandments through such things as Tfillin and Tallis. I don't need to be reminded of what my responsibilities are as a Jew - to suggest that I should wear these things is an insult to me as a competent woman. Besides, I already wear Tfillin ! I have them in my abdomen ! Yes, my ovaries, fillopian tubes and womb. Think it's an accident that they resemble the Tfillin worn on a man's head ? Do you know what it takes for a man to be able to wear Tfillin all day ? There are hardly any men around holy enough to be able to do this, in fact it's now forbidden because hardly anyone today can accomplish the level of holiness necessary to be able to wear them all day. And yet, I'm holy enough to wear them all day just by virtue of being female ! So too, I don't need to have my ego stroked by something as high profile as being called up to the Torah - when I study and read the Torah, I remember who I am and what I have to do. I don't have to worry about silly distractions preventing me from carrying out my obligations. Men need pomp and circumstance and ritual to keep them focused on holiness. We don't. We women are strong and holy, competent and responsible just as we are. They need help. We just need better information.

(17)
Lynn,
June 12, 2006 12:00 AM

Endrogeny is the crucial factor for becoming complete

In agreement with this editorial, I believe that we must honor our sacred male and sacred female potential. We have become socialized to believe that we must behave in sterotypical gender roles in order to be considered "normal" or "appropriate". What a waste of human potential when we do not act on our natural inclinations. The most exciting, successful, creative people I know have had the courage to dance to their male and female rhythms. Why is it though that society scorns the male who displays his feminine inclinations...while it is a proven fact that girls who are Tom Boys as children grow up to become the more successful of the specie? Phobias and long held prejudices impede our ability to become whole, complete and our most physically, spiritually and emotionally vibrant selves.

(16)
Anonymous,
June 12, 2006 12:00 AM

Read the Real Judaism

If the author of the book knew anything of the Tanach, and basic Jewish knowledge, he would have never had any notion to comment that: "There were no female Orthodox rabbis," A quick glance at the Torah shows the greatest leaders of the generation were in fact the women: Sarah, Rivka, Rachel, Leah, all of whom are the mothers of the nation. Unlike Xianity or Islam whose claim to leadership involves only men.

Not to mention Devorah the prophetess judge and Chana whose sublime plea to G-d forms the basis of prayer today, and also what led to one of the greatest prophets in Israel: Shmuel Hanavi.

And then there are great women in Jewish history - what about Rashi's daughters who donned tefillin?

But these are simply the externals, as the authoress explains, Judiasm's women are sublime, subtle, and work beneath the fabric of the superficial - they're much more focussed on the internal - what is within - for that, you need to understand Judaism a little deeper.

(15)
Ora,
June 12, 2006 12:00 AM

re: Sisi, Deborah, Tracey: women's roles

Sisi: There are many female Rosh yeshivot and teachers. I've studied at three seminaries in Jerusalem, and all were run by women, with about 70% of the teachers being women. I'm sorry that you haven't found a learning retreat that suits you, but if you're looking for female Torah teachers, don't be discouraged because they are most definitely out there.

Deborah: Your daughter can "invoke the presence of G-d" alone, she doesn't need 9 others to do so. Any Jew can talk to Hashem at any time, and Hashem is present and listens.

Tracey: First off, "Judeo-Christian" is really not an accurate word. Judaism and Christianity are two very different religions, with radically different core beliefs. Anyway, nobody is saying that women's only place is in the home. If you look at the religious Jewish world, there are many female lawyers, doctors, professors, knesset members, etc. I don't know who told you that a woman's role is only in the home, but they couldn't be more wrong. The only difference is that in the religious world a woman who chooses to be a homemaker is respected, while in the secular world she is often derided. In the religious world, a woman can be what she wants to be, from computer scientist to artist to full time mother. If anyone tells you otherwise, they are mistaken.

(14)
Anonymous,
June 12, 2006 12:00 AM

Deliver this to Gentiles

The article is well written and explais
the role of Womenin Judaism,however, does anyone except Jews read this?

(13)
Ralf Lambrecht,
June 11, 2006 12:00 AM

He/She or She/He

I enyoed the article,but you wrote:God is whole, unlimited, omnipresent. He is above division. So God is neither masculine nor feminine, both being subsets of a whole. Yes, ``is neither female or male, but in every theological discussion, even in the most liturgies ``is called him.
How could this be possible, if you should´nt make you a picture of him ?

(12)
Yoshe :),
June 11, 2006 12:00 AM

Thank you for defining G-d as neither gender

I am glad that women are the high priestesses of the home. We have more to do to help the world recognize this, perhaps more female presidents. Wishing happiness to women and men. :)

(11)
Irene,
June 11, 2006 12:00 AM

potential not past actions

I loved this article. This is Judaism in a nutshell. As to using he/she that is a device of language. Most languages divide nouns into masculine and feminine.

(10)
Tracey S.,
June 11, 2006 12:00 AM

Why only the home?

It always gets me whenever there's a discussion about a woman's place in Judeo-Christian world, she's always stuck in the home with the excuse that it's her highest calling. (This is also an excuse used in the past not to educate women too much. They may want to do something more with their lives.) And once they're done raising their children, what else do these women have to do?

It is important for women to be in the laboratory for they, too, have the potential to find a cure for disease. It is important for women to be active in government because they can create a better world for all. It is important for women to be in the courts because they, too, can secure justice. To deny the world the contributions of women because of the belief that a woman's only place is in the home is incredibly narrow minded and shortsighted.

(9)
SUZI CLARK,
June 11, 2006 12:00 AM

GOD HAS ORDAINED THE IMPORTANCE OF BOTH MALE AND FEMALE TO MAKE US MORE EASILY UNDERSTAND OUR G-D, WHO IS NEITHER GENDER, BUT A PERFECT BLEND OF THE TWO.

THIS IS TRULY EYE OPENING AND VERY HOPEFUL FOR THE WOMAN WHO HAS FELT A LESSER SACRED PERSON, OR EVEN NOT SACRED AT ALL.
BRAVO LA CHIAM,VAYA CON DIOS, AND MAZEL TOV. THIS IS A LOVELY WAY TO WELCOME THE HOLINESS OF A SACRED UNION.

(8)
sisi,
June 11, 2006 12:00 AM

kashrut and women

if kashrut is the domain of women then why are most mashgiachs men and most kosher licensing organizations men? i've worked in kosher kitchens and had to deal with the OU and CRC on numerous occassions and never once got to speak with a woman. in fact when i had problems with them i had to get a man to speak with them as they had little respect for my intellect.
women have been shut out of the important roles in judaism, they should be able to serve whatever role they feel fits their individual spiritual talents and needs. in the past women have been rosh yeshivahs and honored teachers. now, there are no female figures such as this. i have been invited to many learning retreats for women, i have refused them all because they are essentially run by men and the courses are mostly taught by men as well.... women are not even allowed to teach other women!
maybe the davinci code wasn't that wrong about women being denied their spiritual place.

(7)
Toby Katz,
June 11, 2006 12:00 AM

There is no "it" in Hebrew

To answer the person who wondered why G-d is always called "He" if He is neither masculine nor feminine: in Hebrew there is no pronoun "it" -- all words are either masculine or feminine (French and many other languages are the same way). Therefore the pronoun "Hu" is used to mean both "He" and "It." However translating the word as "It" when referring to G-d would make Him sound very distant and not engaged with us human beings.

In certain contexts, G-d IS referred to in the feminine, for example, the Shechinah -- "G-d's Presence" -- is feminine in Hebrew.

You might ask why, if there is no neutral pronoun in Hebrew, why is the default for G-d masculine and not feminine? I think the answer lies in the more public manifestation of activity in the masculine sphere vs the more private manifestation of activity in the feminine sphere, as well as the more obviously "giving" aspect of G-d in His relations with mankind vs humans "receving" from Him -- which makes G-d more "masculine" and makes the Jewish People more "feminine" in the relationship between Him and us.

BTW I thought this article by Aliza Bulow was outstanding.

(6)
Sheldon,
June 11, 2006 12:00 AM

tempest in a teapot

I am truly amazed by the uproar of all kinds of protests to a work of fiction. I read "The DaVinci Code" and all I found was simply that—fiction, intended for entertainment. As with other writers, Mr. Brown no doubt did research, but that does NOT change the essence of his book. Why is it that just because someone puts his thoughts and/or imagination in print, what he says must be taken as--you should pardon the expression--the "gospel" truth?
As I stated above, "The DaVinci Code" is no more— or less— than a work of fiction and should be treated as such. Once again the reality of noise holds true—the more that is made of it, the more likely people will think there is validity to it. How does it go? The louder and more frequently (it) is repeated, the more it will be believed?

(5)
Ronna Harrisro,
June 11, 2006 12:00 AM

from the moment of our birth our potential potential is poised to the future

Thanks for pointing out our potential is in the future.

(4)
Barbara Bensoussan,
June 11, 2006 12:00 AM

DaVinci Code promotes avodah zara

I was in the middle of a draft of a short article I was contemplating sending to aish.com when I received the new aish.com with your article in it. I found we said some very similar things! So I probably will not bother continuing with my article--you said it so well already--but I am forwarding along what I wrote because it mightinterest you. I focused rather more on the pagan practices of the so-called "good guys" of the novel.

MORE ON THE DA VINCI CODE

Barbara Bensoussan

I first read The Da Vinci Code because my niece’s husband told me I simply had to. “What a great book!” he gushed. Between his effusive praise and the brouhaha in the press my curiosity was piqued. Okay, I said, I’ll give it a shot.
Turned out to be a very good read—fast paced, full of interesting trivia, and fun, even if all that symbology struck me more often than not as rather far-fetched, the categories so broad as to have lost their usefulness (must every V shape symbolize the feminine, every inverted V the masculine? Can a road cone ever be just a road cone, a funnel a funnel, or must I find hidden significances everywhere?) But once I got to the end, I found myself exasperated with the book’s theological premises. For me as an Orthodox Jew, they seemed to be at best downright silly and at worst an encouragement of old-fashioned idol worship.
If you’ve read the book (or by now, seen the movie), you know that the “good guys” in the novel are the ones in a secret society that preserves the dangerous knowledge of the descendence of Jesus’s all-too-mortal family life. This elite group of people includes, according to the narrator, the crème de la crème of Western civilization , the Enlightened ones, the Issac Newtons and Leonardo da Vincis and Mozarts.
And what does this stellar brain trust do when they all get together for their yearly meetings? The character Sophie finds out when she decides to pay an unexpected visit to her grandfather one night, finding the front drive packed with the BMW’s and Mercedes-Benzes of her grandfather’s rich-and-famous coterie. She descends the cellar steps to find them all dressed up masquerade-style, chanting and watching their high priest and priestess reenact the sort of obscene, pagan fertility rites that G-d told the Jews were abominations and should be purged from the land of Israel thousands of years ago. I don’t consider myself particularly prudish, but when I read that scene, I couldn’t help but think “What? These are the good guys? The folks representing the summit of Western civilization?!” That’s theological progress? Sounds a lot more like going backwards!
If you read the book, you know that these rituals are performed in the service of a sort of politically correct “theology” that holds that the Catholic Church (among others) has brutally suppressed any “feminine” elements in its structure and theology. The twenty-first century feminist mentality recoils at this injustice and cries out for rectification, a situation the narrator resolves by inventing a more “egalitarian” form of worship. (I actually find this a little confusing, because while I know that the glass ceiling in the Catholic Church is so low that even the most fearfully competent Mother Superior can’t stand up straight, on the other hand Catholics—not Protestants, not Buddhists, not Jews or Muslims—are the only ones to put those kitschy blue Mary statues in little shrines in their front yards and pray to a whole lineup of female saints whose names read like the coastline of California.) The book seems to feel that the best way to correct too much male domination in religion is to revert to pagan goddess worship and fertility rites involving public displays of reproductive behavior.
Of course, if you are Jewish, all of this is balderdash. Because where we come from, we honor the “Eternal Feminine” by respecting its signature quality: innerness, privacy. A woman’s reproductive powers are so sacred that they need protection, discretion. You might even call it—excuse the reference—the Zen of feminine power: the unseen is often as powerful, or more powerful, than the revealed. For example, life develops unseen in the womb; a mother’s infinite power over her young offspring generally is expressed within the unseen privacy of her home.
And anyway, a Jew would never venerate “Eternal Feminine” or “Eternal Masculine” aspects of creation. If you’re really a monotheist, then you believe that “masculine” and “feminine” are categories of created beings, not categories of the Creator. The Creator is beyond such distinctions; “He” invented them! To worship attributes of the created world is simply another form of, well, idol worship.
So yes, The Da Vinci Code was a fun read, but frankly, on the theological level any educated Jew should find it pretty silly. We’d do a better job of respecting the power of the “Eternal Feminine” by keeping Jewish laws of tzniut and family purity. And when it comes to worship, as far as I’m concerned, gimme that old-time religion: unadorned prayer that comes from head and heart rather than from the body, and which is directed to a G-d to whom I can’t possibly begin to assign the sort of attributes that characterize you and me.

(3)
Deborah Margolin,
June 11, 2006 12:00 AM

why must we delimit the manifestations of the feminine?

I'm grateful to Ms. Bulow for her graceful position as a public intellectual speaking on the issue of the Feminine in Halachic Jewish life. I must say that, as a Mother, as a Professor, as a writer, as a questing human spirit, I feel delimited by this description of job assignments given to me as a woman in Ms. Bulow's interpretation of Jewish philosophy. I am a terrible cook, and a wonderful teacher; my beloved husband is a wonderful cook and a poor communicator. I can't clean worth anything, but I make a difference in my children's lives through my passionate dedication to their education as Jews and as people. I do not subscribe to the philosophy that I am ennobled by my exclusion from minyans; I just returned from Israel on a Fulbright and, visiting the Wall to pray, was dismayed by the tiny part allotted to women and the huge space allotted to me. Raising a daughter who is a Jewish scholar, I insist that her voice be counted among the ten Jews necessary to invoke the presence of G-d. To me, anything discriminatory to women while being billed as a sign of their spiritual superiority or grace is like telling women they're being denied the vote because they're so spiritually elevated that they don't NEED to vote. Let's be real. I, and many like me, am a woman in love with my husband and family, in love with my work, and unsuited to these domestic assignments that are allegedly the locus of Feminine spirituality. Let's open up the discourse to include religious people whose gender roles are a bit less circumscribed. Then, in my opinion, we are considering the deepest aspects of spirit.

(2)
Anonymous,
June 11, 2006 12:00 AM

Re: The feminine in Judaism

If woman is the completeness that makes the union of "wholeness" why then does man have dominion over her? Why is he alone allowed certain privileges that are forbidden to females? He alone may request divorce, for instance, but she is not allowed to sever the relationship without HIS approval.

THE AUTHOR RESPONDS

Your question about "If woman is the completeness that makes the "wholeness" why then does man have dominion over her?" is a good one. The beauty of the perfect balance that I described in my article is the way that God intended
for men and women. Our sages tell us that is the way it was before the first sin. In Rabbi Moshe Chaim Luzatto's book, The Way of God, where he explain these and many other fascinating concepts about how the world works, he says, "Among the things that one must realize is the fact that mankind has been radically altered. As a result of the first Adam's sin, a great change
took place, transforming both the human and the world to a large degree, entailing many things and having numerous effects. When we speak of these subjects, we must therefore distinguish between the state before the sin and the state afterwards, as I will further explain with God's help." (I:3:5)

God created the world in a state of near perfection, leaving a small portion over for humans to perfect by engaging in a single mitzvah.
Unfortunately, the opposite occurred and the first sin shattered that state of almost perfection, causing what is referred to in Kabbalah as the "breaking of the vessels". Our job now is to reassemble those vessels (tikkun olam), bring ourselves back to that balanced state of near perfection and then to step from there into completion of the Divine plan.

Since the world was transformed through that act, but the goal of creation remained the same, God needed to redefine the "rules" for each participant in the quest for perfection. The "curse" pronounce by God in the Garden of
Eden reflects the new paradigm through which humanity must operate until it manages to "fix the vessels" or repair the world. Each of us has a part to play in achieving that goal. No part is insignificant, and every part is different.

Imagine a mission to raise the Titanic where everyone wanted to be the captain and no one wanted to fund the mission, do the research, run the cameras, maintain the engine, watch the sonar, feed the crew, guide the submersibles or operate the cranes. For the job to get done, all aspects must be taken care of. Who can say which job is most important? The mission couldn't happen without any one of them.

As Jews, we are part of a team of world rescuers. It is not about the glory of the individual, it is about the smooth running of the whole. While we all have personal perfection to work on, we are also part of a collective with a responsibility to the whole. Our individual perfection is best achieved by the actualization of our role in the collective. Man's "dominion" over women is a temporary state for this stage of existence that will end with this stage. Women are not asked to submit, but they are informed that their desire will be towards men. As liberated as many may be, it seems that this
desire is still present if one uses the advertising and fashion industry as a barometer. The more we work on tikkun olam, the closer we will be toregaining that original balance.

As far a divorce goes, you are right, today the man holds the key. That is because our Jewish society is broken. A woman was always able to initiate a divorce (by requesting one either directly or through a beit din), and she
has the right to refuse one as well. But today, because most Jews are not observant, and have very little respect for the rulings of a beit din, and because communities do not have the cohesion to effect and enforce a cherem (ban) on an individual, and because we must respect the civil law of the lands in which we reside, a beit din has almost no teeth and is virtually
powerless to enforce the halacha, Jewish law. In a truly Jewish society, an aguna would be almost unheard of. The reason that the "get" or Jewish
divorce is dependant on the man, is because of the responsibilities he takes on with his marriage. In the Kituva, the marriage contract, he commits to care for his wife and supply her with all her needs. She does not make a similar promise. Since he made the commitment, it is he that must break it.

In response to your question about privileges that only men have that are "forbidden to females", in the light of the above, I hope most of this question has disappeared. There are many different roles to play in the perfection of humanity, the mission of the Jews. With each role comes some privileges and many responsibilities. A Levite may not offer the sacrifices, bless the nation or eat the Truma tithe. Those are only for Cohenim. A Cohen does not get to sing the songs of the holy service; that is reserved for
Levites. And the Levites must serve the Cohanim, and still do today when they wash the Cohens' hands before they bless the Jewish people. The
Israelite can't do any of the above, but he can go to a funeral or a grave and a Cohen cannot. He also gets a portion of the land of Israel and the
Cohen and Levy do not. That means that an Israelite can keep the laws of the sabbatical year in a way unavailable to a Cohen or Levy. A man can lead the congregation in prayer, but he is required to participate in it three times
a day. A woman can pray when and what she wants. I must say that after I stayed up all night on Shavuot teaching and learning, and after I started to nod off during the morning prayers, I was quite happy to remind myself that, as a woman, I was not required to stay. So I left and went to bed. The men had to stay. Each of us has different privileges and responsibilities, and
each set is best tailored to help both the individual and the group achieve the maximal relationship with the Divine.

Respectfully,
Aliza Bulow

(1)
Leonie,
June 11, 2006 12:00 AM

Alisa Bulow's article

Hi,
I have just finished reading Alisa Bulow's article on Jewish femininity and the Da Vinci code and had a question.

What would be the way in which an unmarried woman is considered a high priestess of the home?

Thanking you in anticipation for your perspectives,
Sincerely
Leonie Hardy

THE AUTHOR RESPONDS
Dear Leonie,
Your question, "What would be the way in which and unmarried woman is considered a high priestess of the home?", is very important. Being married certainly facilitates acting as a high priestess, but is not at pre-requisite. Chava (Eve) was named "Chava, the mother of all living
things" (Gen. 3:20) before she ever had children. Just as the life-giving, nurturing, protecting, facilitating, inspiring qualities of a women are not dependent on being a biological mother, so the qualities of infusing the mundane with the spiritual, creating an environment conducive to connection with the Divine, engaging in committed and consistent Jewish practice,
modeling to others the harnessing of the physical in the service of the spiritual, and assisting others in achieving spiritual growth, are not
dependant on being married. Wherever a Jewish woman lives, alone in an apartment or house, together with friends, alone among disconnected
roommates, with parents that share her vision or with parents who do not, or in an assisted living facility, she is charged with and privileged to
actively participate in creating the environment in which she dwells, both internally and externally. A single woman still has a full array of mitzvot in which to participate and can invest energy in perfecting those she is
able to carry out. Even if she is unable to affect her physical environment (maybe she's in jail, or living with hostile relatives, or a quadriplegic), she can still work on herself and shine as an example to others. And even if
there are no others to shine to, she can still carry out the divine service to the best of her ability, orchestrating that which she can as best she can, and shine in her relationship with God. God does not ask us to be something we are not. God asks us to be the best us that we can possibly be. That means taking what God has given us and using it to it's highest potential. The Jewish people are commanded 'you shall be to me a kingdom of priests and a holy nation' (Ex. 19:6). Each of us is meant to be a clergy member, with the nations of the world as the laity. Of course, some pathways to priesthood are easier than others, but all are important. All
contribute to the wide spectrum divine service necessary to bring humanity to perfection. A high priestess is one to whom others turn for example and guidance in achieving holiness. With a lot of effort, and help from Hashem, each of us can become that.
Respectfully,
Aliza Bulow

I live in rural Montana where the Cholov Yisrael milk is difficult to obtain and very expensive. So I drink regular milk. What is your view on this?

The Aish Rabbi Replies:

Jewish law requires that there be rabbinic supervision during the milking process to ensure that the milk comes from a kosher animal. In the United States, many people rely on the Department of Agriculture's regulations and controls as sufficiently stringent to fulfill the rabbinic requirement for supervision.

Most of the major Kashrut organizations in the United States rely on this as well. You will therefore find many kosher products in America certified with a 'D' next to the kosher symbol. Such products – unless otherwise specified on the label – are not Cholov Yisrael and are assumed kosher based on the DOA's guarantee.

There are many, however, do not rely on this, and will eat only dairy products that are designated as Cholov Yisrael (literally, "Jewish milk"). This is particularly true in large Jewish communities, where Cholov Yisrael is widely available.

Rabbi Moshe Feinstein wrote that under limited conditions, such as an institution which consumes a lot of milk and Cholov Yisrael is generally unavailable or especially expensive, American milk is acceptable, as the government supervision is adequate to prevent non-kosher ingredients from being added.

It should be added that the above only applies to milk itself, which is marketed as pure cow's milk. All other dairy products, such as cheeses and butter, may contain non-kosher ingredients and always require kosher certification. In addition, Rabbi Feinstein's ruling applies only in the United States, where government regulations are considered reliable. In other parts of the world, including Europe, Cholov Yisrael is a requirement.

There are additional esoteric reasons for being stringent regarding Cholov Yisrael, and because of this it is generally advisable to consume only Cholov Yisroel dairy foods.

In 1889, 800 Jews arrived in Buenos Aires, marking the birth of the modern Jewish community in Argentina. These immigrants were fleeing poverty and pogroms in Russia, and moved to Argentina because of its open door policy of immigration. By 1920, more than 150,000 Jews were living in Argentina. Juan Peron's rise to power in 1946 was an ominous sign, as he was a Nazi sympathizer with fascist leanings. Peron halted Jewish immigration to Argentina, introduced mandatory Catholic religious instruction in public schools, and allowed Argentina to become a haven for fleeing Nazis. (In 1960, Israeli agents abducted Adolf Eichmann from a Buenos Aires suburb.) Today, Argentina has the largest Jewish community in Latin America with 250,000, though terror attacks have prompted many young people to emigrate. In 1992, the Israeli Embassy in Buenos Aires was bombed, killing 32 people. In 1994, the Jewish community headquarters in Buenos Aires was bombed, killing 85 people. The perpetrators have never been apprehended.

Be aware of what situations and behaviors give you pleasure. When you feel excessively sad and cannot change your attitude, make a conscious effort to take some action that might alleviate your sadness.

If you anticipate feeling sad, prepare a list of things that might make you feel better. It could be talking to a specific enthusiastic individual, running, taking a walk in a quiet area, looking at pictures of family, listening to music, or reading inspiring words.

While our attitude is a major factor in sadness, lack of positive external situations and events play an important role in how we feel.

[If a criminal has been executed by hanging] his body may not remain suspended overnight ... because it is an insult to God (Deuteronomy 21:23).

Rashi explains that since man was created in the image of God, anything that disparages man is disparaging God as well.

Chilul Hashem, bringing disgrace to the Divine Name, is one of the greatest sins in the Torah. The opposite of chilul Hashem is kiddush Hashem, sanctifying the Divine Name. While this topic has several dimensions to it, there is a living kiddush Hashem which occurs when a Jew behaves in a manner that merits the respect and admiration of other people, who thereby respect the Torah of Israel.

What is chilul Hashem? One Talmudic author stated, "It is when I buy meat from the butcher and delay paying him" (Yoma 86a). To cause someone to say that a Torah scholar is anything less than scrupulous in meeting his obligations is to cause people to lose respect for the Torah.

Suppose someone offers us a business deal of questionable legality. Is the personal gain worth the possible dishonor that we bring not only upon ourselves, but on our nation? If our personal reputation is ours to handle in whatever way we please, shouldn't we handle the reputation of our nation and the God we represent with maximum care?

Jews have given so much, even their lives, for kiddush Hashem. Can we not forego a few dollars to avoid chilul Hashem?

Today I shall...

be scrupulous in all my transactions and relationships to avoid the possibility of bringing dishonor to my God and people.

With stories and insights,
Rabbi Twerski's new book Twerski on Machzor makes Rosh Hashanah prayers more meaningful. Click here to order...